Lead To Vigour

This way of life' is stated to lead to vigour. The belief among yogis is that abstention from the use of the sex function (which is often maintained after the duty to one ‘s family has been successfully done) leads to a sublimation of the bodily energy, which would otherwise have been expended wastefully, into the functions and powers of the higher mind. It is argued  contrary to popular opinion in the West  that the sex function is the one function of the body which does not in any way contribute to the welfare of the body, but exists only for the benefit of others, that is, future generations. If abstention leads to any bodily disorder, that must be put down to the effect of wrong emotional attitudes towards the subject, and consequent wrong ideas. No doubt modern popular literature has created a vast amount of ignorant thinking and unhealthy opinion on the subject, and the human power of imagination has intensified the cravings of young people in the modern world far beyond the limits of naturalness.

This question will come up again in our chapter on the vital force of Kundalim, where the yoga teaching is all in favor of abstention (when socially justified), and the direction of the vital forces to the 'higher' functions of life is quite elaborately described.

5. The word here translated 'non-greed' is aparigraha. It could also be translated 'non covetousness' or literally, nongraspmg (graha) all round or round about (part). It is related to one of the five great troubles (kleshas) of human life - possessiveness (abhinivesha). The difference of meaning is that while aparigraha is concerned with grasping or getting, abhinivesha IS more concerned with holding on to what one has. As to the latter, there is an aphorism which states that this trouble is so firmly grounded in human life that it is instinctive even with the wise.' The commentators have often emphasized that the chief part of it lies in clinging to the body something usually very much overdone, the point of view of the yogis being that the body exists as a ground of living for the sake of spiritual attainments. Their position could also be summed up in the saying, 'It is better to lose your body and save your "soul" than to save your body and lose your "soul" losing your soul meaning lowering your standard of life (which has nothing to do with 'standard of Irving of course).

When this virtue is attained, says the aphorism, the yogi will have a perception of the method of births. In the first place he will see that it is not what we have but the use that we make of it that matters in life. So, as regards material things, the yogi is not much concerned with more acquisitions, or with the satisfaction of common desires. He becomes habituated mentally and emotionally to the idea of' 'living on the wing' rather than 'digging in'. Many are the practising yogis who outside business hours and social duties are engaged in yoga. They are almost recognizable by the equanimity with which they meet and deal with 'what comes'. Later on, the advanced yogi renounces the plan making faculty (vikalpa). He makes no plans for himself, but meets the karma that comes and attends to the calls of duty that arise, his motive of action being 'for the welfare of the world.